As respects those who deal in things professedly above reason, It was well said by an anonymous writer of the old school of sturdy thinkers,—'Of such men as these I usually demand, whether their own assent to things they would have us believe, be grounded upon some rational argument. If they say 'tis not, they are fools to believe it themselves; and I should add to the number of fools, if, after this acknowledgment, I should believe them: but if they say it is, I desire them to produce their argument; for since 'tis framed by a human understanding, the force of it may also be comprehended and judged of by a human understanding: and tis to no purpose to say that the subject surpasses human reason: for if it do so indeed, it will surpass theirs as well as mine, and so leave us both upon even terms. And let the thing assented to be what it will, the assent itself must be founded upon a sufficient reason, and consequently upon one that is intelligible to the human intellect that is wrought on by it.'**
* See Beauties and Uses of Euclid, chap. vi., Logic of
Euclid.
** A Discourse on Things above Reason, 1681.
"What is it?—" "'Tis impossible the same thing should be, and not be at the same time," are maxims of such universal usefulness, that without them we could neither judge, discourse, nor act. These principles may not always make their appearance in formal propositions, but still they guide all our thoughts in the same manner as when a musician plays a careless voluntary upon a harpsichord—he is guided by rules of music he long since became familiar with, though now scarcely sensible of them.
'A butcher loses his knife, and looks all about for it, and remarks as the motive of his search, "I am sure it must be somewhere or other." By which rude saying it is evident he is guided by the axiom last mentioned. Had he not the knowledge of this axiom beforehand, did he think it possible that his knife could be no where or in no place he would never take pains to look for it. We may observe many such axioms as this guiding the actions of the vulgar, and it is no unworthy speculation to observe their behaviour and words, which proceed from uncorrupted nature, and retrieve the axioms from which their conduct proceeds.'*
* Solid Philosophy, asserted against the Fancies of the
Idealists. (Locke's Understanding is the work controverted.)
By J. S.. London, 1679.
The outlines of the science of morality are thus comprehensively sketched by Sir James Mackintosh: the origin, value, and application of first principles are indicated with his usual felicity. 'The usages and laws of nations, the events of history, the opinions of philosophers, the sentiments of orators and poets, as well as the observations of common life, are in truth, the materials out of which the science of morality to formed; and those who neglect them are justly chargeable with a vain attempt to philosophise without regard to fact and experienee—the sole foundation of all true philosophy.
The natural order undoubtedly dictates that we should first search for the original principles of the science in human nature; then apply them to the regulation of the conduct of individuals, and lastly employ them for the decision of those difficult and complicated questions that arise with respect to the intercourse of nations.'
To search for ultimate principles is to discover at a glance the whole bearings of a great question. Through what clouds of politics had the historian of Rome penetrated when he announced that the principles of a free constitution are irrecoverably lost when the legislative power is nominated by the executive.
This habit—it cannot be too often insisted on aids not only the acquisition of knowledge, but also its retention. Around these first principles, as around a standard, the thoughts naturally associate. Touch but a remote chord of any question, and it will vibrate to the central principle to which it has once been well attached. Every relative impression owns a kindred connection, and the moment one is attacked, it, like a faithful sentinel, arouses a whole troop, which, marshalled and disciplined, bear down and challenge the enemy.'*
* Beauties and Uses of Euclid, pp. 47-9.